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Pre-K - Kindergarten

To obtain your copy, please contact your church’s Mahragan representative

Kindergarten

spiritual and coptic

Hymns

Hymn 1: Arise o you children of the light (The first 6 parts)
Brief Introduction:
  • “Arise, O Children of Light” (Ten-the-no) is the first prayer of the Coptic Orthodox Psalmody, begins with the verse, “Arise O children of the light and let us praise the Lord of Hosts.”.
  • Usually sung in a long tune, the hymn calls believers to awaken from physical and spiritual slumber to praise God. 
  • Many verses from this hymn are taken from the midnight prayers of the Agpeya, reminding the faithful to be vigilant like the five wise virgins and earnest like the sinful woman seeking forgiveness.
  • Through this hymn, worshippers are called to spiritual awakening, preparing for eternal praise in heaven, aligning with Psalm 147:1, “Praise the Lord! For it is good to sing praises to our God: for it is pleasant, and praise is beautiful.” 
  • “Now it is high time to awake out of sleep.” (Rom. 13:11)
Audio File Link:
Lyrics:

Visual Representation:

Hymn 2: Annual gospel response (O onia too)
Brief Introduction:
  • Liturgical hymn sung after the reading of the Gospel during the Divine Liturgy. It is used during the annual (non-festal) season, which encompasses most of the liturgical year outside of major feasts and fasts such as Nativity, Lent, and the fifty days following the Resurrection (Pentecost)
Audio File Link:
Lyrics:
Visual Representation:

Hymn 3: Psalm response for resurrection
Brief Introduction:
  • Resurrection Psalm Response is a joyful hymn we sing during Easter in our church. It comes after we read a Psalm from the Bible and helps us celebrate Jesus resurrection from the dead during the Holy 50 days.
  • This special song reminds us of His victory over death and gives us hope for eternal life. When we sing it, we’re joining the angels and saints in praising God. So, let’s sing it with joy and from our hearts.
Audio File Link:
Lyrics:
Visual Representation:

Grades 1-3

To obtain your copy, please contact your church’s Mahragan representative

Grades 1 to 3

spiritual and coptic

Hymns

Hymn 1: The seventh part of Sunday Theotokia
Brief Introduction:
  • The word Theotokia means praise, and glorification for The Mother of God. There are several parts of Theotokia, and they are specific to the day of the week. They all talk about the divinity of God, His incarnation from The Holy Theotokos, and how that is important for our salvation. Part 7 is one of the most important parts, and that’s why it is repeated every single day during midnight praises.
Audio File Link:
Lyrics:
Visual Representation:

Hymn 2: Gospel response great lent weekend
Brief Introduction:
  • Gospel Response is chanted after the Gospel during the Divine Liturgy and Raising of Incense. This particular hymn is specific for Saturdays, and Sundays during great lent. It is taken from the Lord’s prayer to illustrate the importance, and power of prayer and fasting.
Audio File Link:
Lyrics:
Hazzat:

https://www.hazzat.com/seasons/14/services/4/hymns/143/formats/2

Visual Representation:
Hymn 3: Resurrection hitens
Brief Introduction:
  •  “Hiten” is a form of hymn or chant. Specifically, “Hiten” (sometimes spelled “Hetin” or “Hitens”) are intercessory prayers or hymns sung during the Divine Liturgy and other services. These hymns are dedicated to the saints, angels, the Virgin Mary, or other holy figures, asking for their intercession before God on behalf of the congregation. These Hitens are specific for the resurrection. 
Audio File Link:
Lyrics:
Visual Representation:

Grades 4-5

To obtain your copy, please contact your church’s Mahragan representative

Grade 4 and 5

spiritual and coptic

Hymns

Hymn 1: Psalm 148 of the Fourth Hoos/Canticle
Brief Introduction:
  • History and Usage: The Fourth Hoos or Canticle is the fourth hymn of praise said during the Midnight Praises. It consists of three Psalms 148, 149, and 150, known as “the Praises.” They form the conclusion of the Psalter and call upon humanity and all of creation to glorify God.
  • Educational Continuity: This is a Biblical hymn that teaches us to join all of creation in glorifying God.
Audio File Link:
Lyrics:
Visual Representation: An icon of creation glorifying God


Hymn 2: Vol Evol – Gregorian liturgy
Brief Introduction:
  • History and Usage: This hymn is a call to God to ask for forgiveness for all types of sins we have committed. It is said at the end of the Liturgy of the Faithful in the Liturgy of St. Gregory. Similar words are used in the prayer “Holy Holy Holy” in the Agpeya.
  • Educational Continuity: This hymn is a reminder to call upon God at all times for every type of sin we may commit. It is useful to learn to be able to participate in the congregation responses during the Liturgy of St. Gregory.
Audio File Link:
Lyrics:
Hazzat:

Visual Representation: An icon of monk bowing down in repentance
Hymn 3: Festive Hiten (Short)
Brief Introduction:
  • History and Usage: This hymn is the festive version of the Hymn of the Intercession that is said during the Liturgy of the Word. This longer version (also called the “Melismatic” version) of the hymn is said during feast days. There is an even longer version that can be said, called the “Grand Melismatic” version.
  • Educational Continuity: This hymn teaches us to call upon the powerful intercession of St. Mary and allows us to participate in the longer hymns that can be said during Feast Liturgies such as the Feast of the Nativity and Feast of the Resurrection
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/1/services/20/hymns/281/formats/2

Visual Representation: Icon of the Theotokos St. Mary

Grades 6-8

To obtain your copy, please contact your church’s Mahragan representative

Grades 6 to 8

spiritual and coptic

Hymns

Level 1 – Hymn 1: Verses of psalm 151
Brief Introduction:
  • History and Usage: This Psalm is part of the original cannon of the Book of Psalms by King David the Prophet. It recites the status of David the Prophet from his personal perspective at the time that by God’s help defeated Goliath of the Philistines. It is so special, it is only chanted once throughout the entire Coptic Rite, which is the very first prayer and hymn at the beginning of Bright Saturday.
  • Educational Continuity: Most notably, the Church reads all of the psalms in their entirety, with the exception of Psalm 3 (which is finished during the Feast of the Resurrection), and Psalm 151, which is chanted as the first prayer in Bright Saturday, It, along with the rest of the prophecies and hymns within the rites, focuses on the prevailing from death to life, and that of sorrow to victory. Notably, it has the same  “Alleluias” that are recited during the entry hymn of Palm Sunday “Evlogimenos” and of the victory read in Revelations 19, when the judgment is complete and the Alpha and Omega has conquered – emphasizing the victory and power of this hymn
Audio File Link:
Lyrics:
Hazzat Notes: Bright Saturday – Praises: Psalm 151 (Hazzat) – hazzat.com
Visual Representation: 

Level 1 – Hymn 2: Conclusion for great lent weekdays
Brief Introduction:
  • The Great Lent, being a time of spiritual renewal and discipline, focuses on the believer’s reunification with their Creator, fasting the same fast as the Lord did in the wilderness. The Church celebrates the Divine Eucharistic Liturgy in the late evening, and its faithful are to spend the entire day of the weekdays aiming to partake of the Holy Body and Precious Blood of Christ towards the evening. The words of the concluding hymn then, rather focusing on the nature, or simply acknowledging that Christ fasted for us, shifts to the believers personal partaking and thanksgiving of His Holy Body and Precious Blood.
  • History and Usage: The Church has unique concluding hymns at various times of the year – this is one of them.
  • Educational Continuity: This hymn directs the believer to the pinnacle of the life on Earth – the communion with the Holy Trinity while here, to be continued thereafter the departure.
Audio File Link:
Lyrics:
Visual Representation: 
Level 1 – Hymn 3: Pachois resurrection
Brief Introduction:
  • The Paralex is the hymn chanted following the reading of the Acts during the Liturgy of the Word, and is often preceded by a hymn of occasion. During Lent, “The Great Archpriest” precedes its Paralex; for Palm Sunday, “Blessed is He Who Comes” precedes its Paralex; likewise for the Resurrection, the Paralex is preceded by “All the Choirs”, “All You Heavenly Orders”, and the Procession.
  • The Paralex is always personal in nature – during the Resurrection, we affirm that through the power of the Resurrection that we look for the resurrection of the dead and the life of the age to come. Additionally, to be more contemporaneous, the Resurrection is also a state of life – that no matter what sin we may face, even if we fall, we rise again in Him Who conquered death by His death.
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/22/services/4/hymns/263/formats/2

Visual Representation: 

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Level 2 – Hymn 1: Maren ouonh (first 2 verses long, then fast, then long hiten at the end)
Brief Introduction:
  • This hymn is chanted everyday (Lobsh of the Second Hoos) (with the exception of the Holy Week) following the Second Canticle, or Biblical Praise of Psalm 135, during the midnight praises. It is also can be chanted as part of the veneration of the Saints when their relics are being anointed.
  • Within the context of the Midnight Praises, this hymn can be contemplated as our life after Baptism. In the First Canticle, the crossing of the Red Sea focuses on Baptism – the Second canticle then focuses on the believer’s life in the faith. By recognizing the Creator and all the amazing things, we cannot help but thank Him for all He has created for us, all He has established for us, and this reunification that we now have with the Holy Trinity.
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/1/services/2/hymns/333/formats/2

Visual Representation: 

Level 2 – Hymn 2: Sad Agios
Brief Introduction:
  • This version of the Trisagion is recited during Holy Week, and during funeral services that fall outside of the Holy 50 days. It utilizes a unique subset of tunes and patterns that appear throughout Holy Week, while maintaining its own unique tune. The words are of utmost importance, being recited both as a hymn and as a constant prayer throughout all liturgical services, as well as Agpeya prayers. The believer affirms that the Lord, being one of the Holy Trinity, truly was born of a virgin as a human being, died as a man in the flesh on the cross, and rose from the dead and ascended into the heavens in the flesh. During Holy Week and the majority of funeral services, the Church focuses on the crucifixion during this hymn.
  • Church tradition teaches us that the phrase “Holy God, Holy Mighty, Holy Immortal” came from when Joseph and Nicodemus were caring for the pure Body of the Lord following His crucifixion. When they were preparing the Body, it is taught that the eyes of Christ opened and His face was smiling. Upon the shock of seeing His face and eyes act, Joseph and Nicodemus exclaimed, “Holy God! Holy Mighty! Holy Immortal!”
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/20/services/6/hymns/194/formats/2

Visual Representation: 

Grades 9-12

To obtain your copy, please contact your church’s Mahragan representative

Grades 9 to 12

spiritual and coptic

Hymns

Hymns

Level 1 – Hymn 1: The first 12 verses of Aripsaleen
Brief Introduction:
  • This Hymn is chanted after the third canticle. It is the Psali
    (praise) of the three youths. The third hos is the praise of the three saintly youths [Prayer of Azariah], which we find in the Orthodox Bible*10. And in it the three youths ask all the creation to join with them in the praise of God and the blessing of His Mightiness. For example it is sung, ‘Praise the Lord you rain with the dew,’ ‘Praise the Lord you clouds and wind,’ ‘Praise the Lord you whales.’ So how does the creation that is without thought, praise Him, while the creation that has a mind, that was created to praise God, stands silent? ‘Let us praise Him and exalt Him above all forever,’ (‘Hos erof ari ho oo shasf’) This is the phrase sung after every verse.”
  • What a powerful meditation. How can one stand silent when the creation without salvation (like the rain, dew, cold heat etc.), praise God, while we, who were slaves of sin, and have been freed, stand quiet and emotionless before the God of heaven?
Audio File Link:
  1. English link: https://soundcloud.com/mmguirguis/o-sing-unto-him
  2. Coptic link: https://www.youtube.com/watch?v=vWyj3V03pbQ
Lyrics:

Hazzat Notes:

Not available

Visual Representation: 


Level 1 – Hymn 2: Watos Festive introduction to verses of cymbals
Brief Introduction:
  • Batoc (Watos): A Coptic word meaning “Bush” – It is used to distinguish the last four days of the week – Wednesday, Thursday, Friday, and Saturday – along with their hymns, and tunes. – It is taken from the first word of the Thursday Theotokia: Pivatoc eta Moyceec (“The bush which Moses has seen …”)
  • This hymn is prayed in Matins, and the deacons use cymbals, which is prayed in the festive tune.
Audio File Link:
مقدمة ارباع الناقوس الفرايحي آدام و واطس – معلم مجدي بخيت     from 2:40 – the end
Lyrics:
Hazzat Notes:

Not available

Visual Representation: 
Level 1 – Hymn 3: Refrain of the sixth hour on Good Friday
Brief Introduction:
  • This is a part of the sixth hour litanies in the Agpeya. The sixth hour is when Crist was crucified. It is chanted during the prayer of the sixth hour of the Holy Pascha on Good Friday. It is repeated by the people three times as a response to the priest in a sad tune.
Audio File Link:
  1. صلوات الساعة السادسة من يوم الجمعة العظيمة (Coptic 1:18-2:23)
  2. https://soundcloud.com/mmguirguis/6th-hour-litany-refrain-holy-week-chorus?in=mmguirguis/sets/holy-week-hymns (English 0-:58)
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/20/services/6/hymns/181/formats/2

Visual Representation: 

 

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Level 2 – Hymn 1: Tenen until Etrion
Brief Introduction:
  • This hymn is chanted after the third canticle during the month of Kiahk, and Bright Saturday (but may also be sung during any other season if time permits). It is another praise of the three youths for the Mighty God who delivered them out of the fire pit, and was walking with them. The hymn goes up and down, then back up again as if we are crying loudly to God in the midst of the troubles, and tribulations. The hymn reminds us that as Christ was with the three youths, He is with us on the altar with His body and blood.
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/21/services/11/hymns/183/formats/2

Visual Representation: 
Level 2 – Meghalo
Brief Introduction:
  • This hymn is the Signature hymn for the Great Lent of the Coptic Orthodox Church. Megalou comes after the reading of the Synexarium in the place where Apekran or Khen `Fran appears annually.
  • Fr. Metias Nasr suggests that the authorship of Megalou can be linked to whomever authored Omonogenyc . Authorship in the Coptic tradition is attributed to St. Severus or St. Athanasius the Apostolic. By examining the text of both hymns, both are written and composed in the same artistic spirit. Both are based o­n the Trisagion hymn and build upon the spiritual meaning of the Trisagion to develop the respective theme of the hymn. The o­nly minor difference is stylistic, where the Trisagion text is quoted before the actual hymn text in Omonogenyc. The opposite is found in Megalou. Both point to the wonder of the Incarnation, although the hymns are in a different liturgical and theological atmosphere. This is to assert, however, that the act of salvation is o­ne and that, in everything Christ did, all His acts are embodied in His atoning work.
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/14/services/4/hymns/162/formats/2

Visual Representation: 

Adults (English)

To obtain your copy, please contact your church’s Mahragan representative

College and Adults English

spiritual and coptic

Hymns

Level 1 – Hymn 1: O kerios metaso
Brief Introduction:
  • This hymn is chanted during glorifications. It mainly glorifies the Holy Trinity. God The Father, is always present in the beginning of every verse (O Pateer), and The Holy Spirit is present at the end of every verse (To Epnevma to Agio), and God the Son is present in the middle (Esos/ Estavros/ Fosteer)
Audio File Link:
  1. https://youtu.be/o2bK1PZZ0pE?si=dv3r5NKE9OU6tF2u
Lyrics:

Hazzat Notes:

Not available

Visual Representation: 


Level 1 – Hymn 2: Standard Aspasmos Watos
Brief Introduction:
  • The word Aspasmos is a Greek word that means kissing or greeting. We name these hymns Aspasmos because they are chanted during the prayer of Reconciliation (Adam) and Anaphora (Watos) when we greet one another with a holy kiss. The standard Aspasmos Watos is taken from Psalm 80 vs 14-15. We are asking God to bless our church, and our land, the air of heaven, the fruits of the earth, and the waters of the river (depending on the season)
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/1/services/21/hymns/463/formats/2

Visual Representation: 
Level 1 – Hymn 3: Psalm 150 annual tune
Brief Introduction:
  • Psalm 150 is chanted during the distribution. It is a praise to God for His grace bestowed on us which is His Holy Body and His Holy Blood for the remission of our sins. In it, we praise God with David the Psalmist with all of the instruments he used. We praise God for His mighty acts and for the multitudes of His greatness.
Audio File Link:
  1. لحن التوزيع السنوي – المزمور المئة والخمسون – خورس لجنة توحيد الألحان بالمجمع المقدس
Lyrics:

 

Hazzat Notes:

https://www.hazzat.com/seasons/1/services/25/hymns/524/formats/2

Visual Representation: 

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Level 2 – Hymn 1: Avenpi archi erephs/ Avsholem/ Evol hiten
Brief Introduction:
  • This hymn is the end of the 15th part of the Sunday Theotokias. It is chanted in three different parts (Aven Pi Archi/ Avsholem/ Evol Hiten). It summarizes the story of salvation starting with our High Priest who offered himself as a sacrifice to save us from our sins, and pay the price on the cross, to free us up and restore us to the original nature. And at the end, we are asking St Mary The Mother of Our Savior to intercede on our behalf for the forgiveness of our sins.
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/1/services/2/hymns/379/formats/2

Visual Representation: 
Level 2 – Hymn 2: Hos Erof
Brief Introduction:
  • This hymn is a part of the last verse of the third canticle, which is the praise of the three youths while in the fire pit. The hymn reference is in chapter three from the book of Daniel VS 88. The tune goes up and down like the flame of fire.
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/1/services/2/hymns/279/formats/2

Visual Representation: 

Adults (Arabic)

To obtain your copy, please contact your church’s Mahragan representative

Adults Arabic

spiritual and coptic

Hymns

Level 1 – Hymn 1: O kerios metaso
Brief Introduction:
  • This hymn is chanted during glorifications. It mainly glorifies the Holy Trinity. God The Father, is always present in the beginning of every verse (O Pateer), and The Holy Spirit is present at the end of every verse (To Epnevma to Agio), and God the Son is present in the middle (Esos/ Estavros/ Fosteer)
Audio File Link:
  1. https://youtu.be/o2bK1PZZ0pE?si=dv3r5NKE9OU6tF2u
Lyrics:

Hazzat Notes:

Not available

Visual Representation: 


Level 1 – Hymn 2: Standard Aspasmos Watos
Brief Introduction:
  • The word Aspasmos is a Greek word that means kissing or greeting. We name these hymns Aspasmos because they are chanted during the prayer of Reconciliation (Adam) and Anaphora (Watos) when we greet one another with a holy kiss. The standard Aspasmos Watos is taken from Psalm 80 vs 14-15. We are asking God to bless our church, and our land, the air of heaven, the fruits of the earth, and the waters of the river (depending on the season)
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/1/services/21/hymns/463/formats/2

Visual Representation: 
Level 1 – Hymn 3: Psalm 150 annual tune
Brief Introduction:
  • Psalm 150 is chanted during the distribution. It is a praise to God for His grace bestowed on us which is His Holy Body and His Holy Blood for the remission of our sins. In it, we praise God with David the Psalmist with all of the instruments he used. We praise God for His mighty acts and for the multitudes of His greatness.
Audio File Link:
  1. لحن التوزيع السنوي – المزمور المئة والخمسون – خورس لجنة توحيد الألحان بالمجمع المقدس
Lyrics:

 

Hazzat Notes:

https://www.hazzat.com/seasons/1/services/25/hymns/524/formats/2

Visual Representation: 

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Level 2 – Hymn 1: Avenpi archi erephs/ Avsholem/ Evol hiten
Brief Introduction:
  • This hymn is the end of the 15th part of the Sunday Theotokias. It is chanted in three different parts (Aven Pi Archi/ Avsholem/ Evol Hiten). It summarizes the story of salvation starting with our High Priest who offered himself as a sacrifice to save us from our sins, and pay the price on the cross, to free us up and restore us to the original nature. And at the end, we are asking St Mary The Mother of Our Savior to intercede on our behalf for the forgiveness of our sins.
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/1/services/2/hymns/379/formats/2

Visual Representation: 
Level 2 – Hymn 2: Hos Erof
Brief Introduction:
  • This hymn is a part of the last verse of the third canticle, which is the praise of the three youths while in the fire pit. The hymn reference is in chapter three from the book of Daniel VS 88. The tune goes up and down like the flame of fire.
Audio File Link:
Lyrics:
Hazzat Notes:

https://www.hazzat.com/seasons/1/services/2/hymns/279/formats/2

Visual Representation: 

Hymns Curriculum

Welcome to our Hymns Competition!

Introduction to the Mahragan Hymns Competition

Coptic hymns hold a special place in the heart of our Orthodox Christian church and prayers. These sacred songs have been passed down through generations, preserving the theological richness and spiritual depth of our faith. They are not merely songs but expressions of our communal prayer and devotion, connecting us with Christ and with each other. The core competitions of the Mahragan are designed to reinforce our Coptic identity and foster a deeper connection among our youth.

Which Hymns: Separate hymns for each age group are published online here.  Each hymn includes the following supplemental resources:

  • Brief Introductions: Each section starts with a short introduction to the hymn, explaining its history, liturgical purpose, and key details.
  • Educational Resources: For each hymn, links are provided to:
    • Lyrics: Available in multiple languages.
    • Audio Recordings: Listen to how the hymn is sung.
    • Hazzat Visualizations: Visual guides to the hymn’s melody.
  • Inspirational Imagery: Icons and images are included to connect learners visually with the spiritual themes of each hymn.

Our goal is to build a foundation of knowledge and appreciation for our hymnal traditions among the youth, teaching them the significance and context of each hymn beyond just the melody.

Pre-k – Kindergarten
Grades 1 – 3
Grades 4 – 5
Grades 6 – 8
Grades 9 – 12
Adults

 

Submission Guidelines
  • Hymns Submission: Participants in each age group and church should submit links for recorded videos of chanting each hymn (singing as a group).
  • Submission Deadline: The due submission date of recorded hymns is Sunday, August 18.
  • Languages: Hymns can be recited in any language (Coptic/Greek, English, Arabic) or a mix of languages (for hymns with multiple verses).
  • Video Recording: For each participating age group, a video recording of all participants praying together (as a group), without any external help, should be uploaded to SharePoint (a link will be provided later) no later than Sunday 08/18/2024, 11:59 PM.
    • The video should show all participants in the frame.
    • If the file size of the recording is large, the video may be compressed, or broken to smaller segments to allow submission.
  • Competition Levels:
    • Level 1 and Level 2: For each age group: middle school, high school, and adults. Level 2 consists of relatively harder hymns than Level 1.
    • Churches can choose to participate in Level 1 and/or Level 2 (if qualified).
    • Participants can participate in Level 1 and/or Level 2.
    • Minimum number of participants per team is 4 for Level 1 and 2 for Level 2 competitions.
  • Team Participation: Every church is allowed to participate with only one team for each age group and level.
  • Reading Allowed: Participants are allowed to read the lyrics of the hymns, including charts (Hazzat), while reciting them (i.e., they are not expected to memorize the lyrics).
Evaluation Criteria
  • Singing Together: All participants should sing together (within reason, especially for younger ages).
  • Participation: Ensure that all members of the group are participating. Larger groups can have a few members lip-syncing, but smaller groups should have all members actively participating.
  • External Help: Performances should be unaided by external help, but guidance and support for Angels/ younger elementary kids is permitted.
Not Considered for Evaluation
  • Video Production Quality: The quality of video production will not be considered.
  • Settings: The location of the recording (in front of the altar vs. in a Church basement) will not affect the evaluation.
  • Uniforms: Wearing a uniform or not will not be graded.
  • Language: All languages are graded equally. Different versions of the hymns in various languages will not incur penalties.
  • Number of Participants: As long as the team meets the minimum requirement, the number of participants is not a factor. Different numbers of kids reciting different hymns is acceptable.
Finalists Selection System:

The top 3 churches in each age group will be declared qualified for the final round on September 7 to compete in person.

Thank you for your participation in the Hymns Competition. We look forward to your beautiful hymns!

Servants Books

Bible Study

English questions

Arabic questions

Spiritual Book (chapters 1 & 5)

Spiritual Book in Arabic (chapters 1 & 5)

Apologetics

Presentation slide notes

Introduction

In a thorough exploration of the tensions between Christian faith and modern scientific teachings, Father Gregory addresses how evolutionary theory and cosmology challenge traditional Christian doctrines. This discourse is particularly pertinent in educational contexts where these theories are often presented as antagonistic to religious beliefs. The purpose of this detailed analysis is to provide a comprehensive understanding of Father Gregory’s arguments and to equip believers with knowledge to thoughtfully engage with these scientific doctrines.

The Legal and Educational Context

The teaching of evolution as the only scientific explanation for the origin and diversity of life is mandated in U.S. educational systems, which legally excludes creationism. Father Gregory emphasizes that this legal stipulation has elevated evolution from a theory to a quasi-dogmatic belief that must be accepted even when explanations remain scientifically incomplete. This scenario, he argues, undermines the complexity of scientific inquiry by promoting a simplified and sometimes unexamined narrative that excludes other perspectives on the origin of life.

Faith and Science

Exploring the Interface Father Gregory introduces the concept of an “interface” between faith and science, likening it to a connection point that allows for two distinct systems to communicate effectively, much like a USB interface allows for communication between diverse electronic devices. This metaphor highlights the necessity for developing a language and framework where faith and science can coexist without contradiction, enhancing the understanding that both domains can offer profound insights into the nature of existence and the universe.

Challenges Posed by Evolutionary Theory

Evolutionary theory is often taught as the definitive explanation for biological diversity, implicitly excluding divine creation. Father Gregory critiques this approach, noting that it leads to a reductive understanding of biodiversity and human existence. By explaining the nuances of natural selection and mutation, he challenges the sufficiency of evolution to account for the complexity and origin of life, highlighting significant gaps in how evolutionary processes can lead to the emergence of life from non-life.

Cosmology and the Question of Existence

Cosmology, particularly the Big Bang theory, presents similar challenges within educational systems by suggesting that the universe originated from a singular, self-initiating event. Father Gregory argues that this depiction often dismisses or overlooks the philosophical and theological implications of such an origin, thus implicitly endorsing atheism. He calls for a more nuanced discussion that acknowledges the limitations of cosmological theories in explaining the ultimate origin of the universe.

Deeper Dive into the Origin of Life

Father Gregory points out a significant gap in the scientific discourse: the origin of the first living cell. He explains that while Darwin’s theory provides a framework for understanding the diversification of life, it does not explain how life initially began. This omission is critical as it leaves room for theological exploration and discussion about the role of a divine creator in sparking the genesis of life.

The Critical Role of DNA in Defining Life

Delving deeper into molecular biology, Father Gregory discusses the complexity of DNA, which carries the genetic blueprint of life. He argues that the ordered sequence of nucleotides in DNA, which defines the characteristics of an organism, cannot be explained merely by random mutations or natural selection. The precise arrangement of these sequences, he suggests, points to an intelligent design rather than random chance, presenting a challenge to the atheistic interpretations of evolutionary theory.

Scientific and Philosophical Implications

Expanding on the implications of these views, Father Gregory encourages a reevaluation of how science and faith address the questions of life’s origin and purpose. He suggests that acknowledging the limitations of current scientific theories can lead to richer, more inclusive discussions that consider both scientific and theological perspectives in seeking truth.

Conclusions and Implications for Faith

In conclusion, Father Gregory emphasizes the importance of dialogue between the domains of faith and science. He advocates for an educational approach that is open to questioning and critically examining the claims of both evolutionary theory and cosmology. By doing so, believers are encouraged not only to defend their faith but also to enrich their understanding of God’s creation through the lens of scientific inquiry.

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